ummtaalib

Wa'alaykumuis salaam warahmatullah great way of explaining Masha-allah. Can you mention author of this quote please?

Touching the Holy Qur’an While Being Impure This article by Shaykh Dr. Abul Hasan Hussain Ahmed is a short analysis and presenatation of some of the evidences on the impermissibility of touching the Qur’an whilst being in a state of major impurity (Hadath al-Akbar). Description: According to the Fiqh of the Hanafi Madhhab, it is not permissible for the one who is in the state of major impurity to touch the Mushaf (the actual text of the Holy Qur’an). This includes women in their menses and postpartum period. The evidences: The narration of Amr ibn Hazm: In Imam Malik’s Muwatta[1] it states: Book 15: The Qur’an >> Section 1: The Order to Be In Wudu (When Touching the Qur’an) Book 15, Number 15.1.1: Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Hazm that in a letter[2] that the Messenger of Allah, may Allah bless him and grant him peace sent to Amr ibn Hazm it said that no-one should touch the Qur’an unless he was pure. Malik said, “No-one should carry the Qur’an by its strap, or on a cushion, unless he is pure. If it were permissible to do so, it would also have been permissible to carry it in its cover. This is not because there is something on the hands of the one who carries it by which the Qur’an will be soiled, but because it is disapproved of for someone to carry the Qur’an without being pure out of respect for the Qur’an, and in order to honour it.” Malik said, “The best thing that I have heard about this is the ayat ‘None touch it except the purified.'[3] (Sura 56 ayat 79). It ranks with the ayat in Surat Abasa (Sura 80), where Allah, the Blessed and Exalted, says, ‘No, it is a reminder, and whoever wishes will remember it. Upon honoured pages, exalted and purified, by the hands of scribes, noble and obedient.’ ” —————————————————— [1] Aisha Bewley edn. [2] To Yemen [3] The commentators of the Qur’an have also mentioned that this refers to the Angels alone READ ONLINE

Who are the Ahlul Bayt - Part 3 To emphasize that the command of respect and honour is not only for the wives of Rasulullah Salallahu Alaihi wa Sallam, rather for all those Sahabah Radiyallah Anhum who enjoyed a close relationship with Rasulullah Alaihis Salaam, Rasulullah Sallalahu Alaihi wa Sallam on various occasions gave indication to who else the word Ahlul-Bayt refers to: a) Rasulullah Sallalahu Alaihi wa Sallam declared that Hadrat Fatimah Radiyallah Anha, Hadrat Ali Radiyallah Anhu, Hadrat Hasan Radiyallah Anhu and Hadrat Husein Radiyallah Anhu are from his Ahl (family), as well as Hadrat Wathila ibn al-Asqa' Radiyallah Anhu, who, when he heard Rasulullah Sallalahu Alaihi wa Sallam saying, 'O Allah, these are my Ahlul-Bayt (family)', He asked from far, 'O Rasulullah, what about me?’ to which Rasulullah Sallalahu Alaihi wa Sallam replied, 'and you too are from my family.' (Sahih Ibn Hibaan) b) During the digging of the trench, as the Muhajireen Radiyallah Anhum and Ansar Radiyallah Anhum discussed with regards to which camp should Hadrat Salmaan al-Farsi Radiyallah Anhu join, since each desired having him in their group, Rasulullah Sallalahu Alaihi wa Sallam said, 'Salmaan is from us, from the Ahle-Bayt!' (Al-Mu’jamul Kabir Lit-Tabraani) c) Rasulullah Sallalahu Alaihi wa Sallam enshrouded Hadrat Abbaas Radiyallah Anhu and his children with his shawl and said, ‘These are my family members (Ahle-Bayt).’ (Amalul Yaum Wal Laylah) d) When Rasulullah Sallalahu Alaihi wa Sallam announced the prohibition of his blood relatives (i.e. the children of Haashim and Muttalib) taking Zakaah, he addressed all with the title of 'Ahlul-Bayt'.(Sahih Ibn Khuzaaimah) Hadrat Zaid Bin Arqam Radiyallah Anhu narrated, ‘One day Rasullallah Sallallahu Alaihi Wasallam stood up amongst us to deliver sermon at a watering place known as Khumm. He praised Allah, extolled Him and delivered the sermon and exhorted (us) and said: “O people, I am leaving amongst you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He then said: The second are the members of my household I remind you of your duties (he repeated this thrice) to the members of my family.” Husain ibn Sabrah (one of those present) asked Hadrat ZaidRadiyallah Anhu: “Who are the members of his household? Aren't his wives the members of his family?” Hadrat ZaidRadiyallah Anhu replied: “His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden.” Husain ibn Sabrah further asked: “Who are they? Thereupon Hadrat ZaidRadiyallah Anhu said: “Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas Radiyallahu Anhum).” (Sahih Muslim) Jamiatul Ulama (KZN) Council of Muslim Theologians

Who are the Ahlul Bayt – Part 2 The first addressee of the word 'Ahle-Bayt' are the honourable and illustrious wives of Rasulullah Sallalahu Alaihi wa Sallam, the reason being: The phrase 'Ahlul-Bayt' in reference to Rasulullah Sallalahu Alaihi wa Sallam appears only once in the Noble Quraan. It appears in the verses wherein the honourable wives were given the choice of living a life of luxury at the cost of being divorced from Rasulullah Sallallahu Alayhi Wa Sallam or remaining married to Rasulullah Sallallahu Alayhi Wa Sallam and enduring an ascetic and abstemious life. Everyone one of his wives chose to forego the luxuries of this world and retain the unparalleled honour of being the wife of Rasulullah Sallallahu Alayhi Wa Sallam in this world and the next. In acknowledgement of the choice that they made Almighty Allah addressed them with two noble titles, viz. 'O wives of Rasulullah (Sallalahu Alaihi wa Sallam), and O Ahlul-Bayt. (Members of the Noble Household of Nubuwwah). (Surah Ahzaab, Verse 32-34) b) Clear mention is made in the hadith quoted by Imam Bukhari in his Sahih that Rasulullah Sallalahu Alaihi wa Sallam would address Hadrat Ayesha Radiyallah Anha with the title 'Ahlul-Bayt. Rasulullah Sallalahu Alaihi wa Sallam would say when entering the house of Hadrat Ayesha Radiyallahu Anha, 'Peace be upon you, O Ahlul Bayt, and the mercy of Almighty Allah and His blessings!' (Sahih Bukhari) c) One version of the salawaat (durood) that was taught by Rasulullah Sallalahu Alaihi wa Sallam (as narrated in Saheeh Bukhari), carries the following wordings: Allahumma Salli Ala Muhammad Wa Azwaajihi Wa Zurriyyatihi Kama Sallayta Ala Aali Ibraheem the meaning is 'O Allah, send salutations upon Muhammad (Sallalahu Alaihi wa Sallam) and on his wives and progeny as you have sent salutations upon the family of Ibrahim.’ This Durood clearly shows that the word 'family' includes the wives of Rasulullah Salallahu Alaihi wa Sallam. To exclude the honourable wives of Rasulullah Sallallahu Alayhi Wa Sallam from being part of the Ahlul-Bayt is not only illogical but absurd as well.

Who are the Ahlul-Bayt (Blessed Household of Rasulullah Salallahu Alaihi wa Sallam) - Part 1 Love for the Ahlul-Bayt (household of Rasulullah Sallalahu Alaihi wa Sallam) has and shall always be an integral part of one's faith. It is through this love that one shall acquire the pleasure of Rasulullah Sallalahu Alaihi wa Sallam, and through its medium, the pleasure of Almighty Allah. Thus, from amongst the edicts issued during the caliphate of Hadrat Abu Bakr, one was: 'Protect (the rights of) Muhammad with regards to his household' Some deviant sectors however wish to mislead the masses into believing that it is only them that love the Ahlul-Bayt, and that the Sahaba Radhiyallahu Anhum, Tabieen, Mufassireen, Muhaditeen, Fuqaha, Sufiya and the general Muslim Ummah from the death of Rasulullah Sallalahu Alaihi wa Sallam failed in their obligation towards the Ahlul-Bayt i.e. they did not show them the love they were deserving off and did not afford them their due rights. The answer to this misconception depends upon first understanding what the phrase 'Ahlul-Bayt' (household members) means. Generally, if one were to inform that he is coming with his family, the host would naturally enquire as to the number and the nature of his family members, in order to make appropriate arrangements. Mere guessing could at times be detrimental, especially if the guest were to arrive with his extended family, viz. his parents, in-laws, brothers and sisters, etc. Even worse than this would be if the host now bars certain members of the guest's household from entering, merely on the basis that he does not recognize them to be from his guest's family. Will the guest not feel humiliated, and will he not demand that either his family be allowed in or else he too shall depart? So too, is the delicate matter of the Ahlul-Bayt. It is not for one and all to decide who should be included in this blessed household and who should be excluded. Rather it is the exclusive right of Rasulullah Sallalahu Alaihi wa Sallam to pinpoint his blessed household. Thus, one needs to turn to the Noble Quraan and the Blessed Sunnah for an explanation in this regard. If we were left to ourselves define who the Ahlul-Bayt are, there would be a mix-up, and that is exactly what we are unfortunately experiencing today in some quarters. Since the Ahlul-Bayt have been afforded great importance in Islam, it was of utmost necessity that clear indication be made regarding who they are? Without clear indication from the Noble Quraan and the authentic Sunnah, each party could easily chalk out his own Ahlul-Bayt, including and excluding members without any solid basis. Allah Ta’ala says, “Many follow mere assumption, whereas in the face of truth, mere assumption is of no avail.” (Surah An Najm; V:28) Jamiatul Ulama (KZN)

Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Daily we hear of the depression rate increasing and escalating. It got me thinking that what is the solution to this? The following hadeeth came to mind: “Show mercy to those on earth, and in turn Allah Ta‘ala will show mercy to you.” The remedy is so simple, i.e. bringing some joy and cheer to the next person, and Allah Ta‘ala will bring cheer to your heart. This in actual fact is the fundamental teaching of Islam. Ihyaauddeen.co.za

lol!

Sunnah of Eating & Drinking Sayyiduna Anas Radiyallahu anhu narrates that Rasulullah Sallallahu alayhi wa sallm said, “Whoever revives my Sunnah loves me. And whoever loves me, shall be with me in Jannah.” (Sunan Tirmidhi) ______________________________ 1) To spread the dining mat (table cloth). (Bukhari) 2) To wash both hands. (Ibn Majah) 3) To remove one's shoes. (Ibn Majah) 4) To eat with the intention of gaining strength for Ibadah. (At-Targhib wat-Tarhib) 5) To sit on the floor. (Bukhari) 6) To eat together and share the utensils. (Ibn Majah) 7) To eat with the right hand. (Bukhari) 8) To eat from what is closest to you on the plate. (Bukhari) 9) To eat with three fingers, but if the need arises, then to use five fingers is also permissible. (Fathul Bari) 10) To refrain from eating or drinking very hot food or drink. (Kanzul Ummal) 11) Not to blow on the food or drink (to cool it). (Abu Dawud) 12) To lick the fingers after eating. (Muslim) 13) If a morsel falls on the floor, one should pick it up, clean it and eat it. (Muslim) 14) Not to criticise the food. (Bukhari) 15) To clean the plate thoroughly ensuring no food goes to waste. (Muslim) 16) To recite the Duas before & after eating. Jamiatul Ulama (KZN) Council of Muslim Theologians

Me too Yaa Rabb! Aameen

Click here for more definitions by ibn Qayyim (Rahimahullah) and ibn Juzzay (Rahimahullah) Levels of Taqwa

The History of Udhiyah Although udhiyah had been ordained an ‘ibādah from the time of Sayyidunā Ādam ‘alayhis salām, special importance was attached to it only after an incident which took place with Sayyidunā Ibrāhīm ‘alayhis salām, and consequently it was made wājib (incumbent) in the time of our Beloved Nabī Muhammad sallallāhu ‘alayhi wasallam in memory of Sayyidunā Ibrāhīm ‘alayhis salām. This is a unique incident in world history and of great spiritual value, which the Qur’ān mentions in Sūratus-Sāffāt: The dreams of the Prophets are regarded as revelations; thus, the observance of slaughtering in a dream is just like receiving the command to slaughter. Sayyidunā Ibrāhīm ‘alayhis salām therefore asked, ‘Are you ready to fulfil this Command of Allāh?’ The son replied, ‘O my father! do that which you are commanded. If Allāh wills, you will find me to be among those who are patient. This was a great trial for Sayyidunā Ibrāhīm ‘alayhis salām. He is commanded to slaughter his only child. A child, who was blessed to him by Allāh ta‘ālā in his old age after making numerous supplications and now reaching the stage where he could assist his old father in his duties and mission. Similarly, it was a great trial for the son too. To obey the command and give away his life was not a trivial or simple thing. However, the son too showed the qualities of his father by submitting and not relying on his own intentions, determination and courage. Entrusting himself to Allāh ta‘ālā, he said, ‘If Allāh wills.’ Further, he did not say, ‘I will have patience,’ but said, ‘you will find me to be among those who are patient’, which is a sign of humility that indicates that he does not claim the quality of patience for himself only. Through the blessings of entrusting themselves to Allāh ta‘ālā and their humility, they did not falter during the stages of this difficult path. The sole bread winning father and his obedient son left home for Minā to carry out the Command of Allāh ta‘ālā. When they finally reached Minā, the father turned the face of his son and placed the knife on his throat and used his full strength to fulfil the order and decree of sacrifice, but the Power of Allāh ta‘ālā intervened in the function of the knife and a call from the heavens turned the events of this whole scene: Then when they had both surrendered (to Allāh) and he had flung him down on his face, we called unto him: ‘O Ibrāhīm! You have already fulfilled the vision. Indeed do we reward the good. Indeed this was a clear test.’ And we ransomed him with a tremendous sacrifice. (37:103-107) And with it a ram was sent down from the Heavens as a ransom for Sayyidunā Ismā‘īl ‘alayhis salām, so that it may be slaughtered in his place. Allāh ta‘ālā accepted this sincere act and deed of his Messenger, Sayyidunā Ibrāhīm ‘alayhis salām - so much so that to keep this act alive as a rite of remembrance till the Day of Judgement, He made it wājib (incumbent) upon the pilgrims in particular and upon the Muslims in general to sacrifice an animal. © Islāmic Da'wah Academy

except for the annoying hand scribbling away

Durood_book.pdf The Gift of Durood & Salaam Published by Madrasha Taleemuddeen Download

Qurbani of Llama

Making up for Udhiya (Qurbani or the Ritual Slaughter) in another Country for Past Obligations

Few people collectively carrying out one nafil Qurbaani in one sheep or goat Q: Can few people buy one sheep or goat and carry out a nafil qurbaani? A: There are two views among our Ulama regarding this mas'alah. According to Mufti Shaf'ee Saheb, Mufti Abdur Raheem Laajpuri and Moulana Yusuf Ludyaanwi (Rahmatullahi Alayhim), one nafil qurbaani can only be carried out on behalf of one person. Two or more people cannot collectively carry out nafil qurbaani in one animal. According to Moulana Ashraf Ali Thaanwi (Rahmatullahi Alayh) and Mufti Mahmood Gangohi (Rahmatullahi Alayh), one nafil qurbaani can be carried out on behalf of few people collectively. It should be borne in mind that this ruling pertains to the validity of the nafil qurbaani if carried out by more than one person. As far as the sawaab is concerned, all the Ulama agree that if one person carries out the nafil qurbaani, he can convey the sawaab to as many people as he wishes. And Allah Ta'ala (الله تعالى) knows best. وقال بعض أهل العلم: لا تجزي الشاة إلا عن نفس واحدة، وهو قول عبد الله بن المبارك، وغيره من أهل العلم (سنن الترمذي 1/277) (وإن) (مات أحد السبعة) المشتركين في البدنة (وقال الورثة اذبحوا عنه وعنكم) (صح) عن الكل استحسانا لقصد القربة من الكل، ولو ذبحوها بلا إذن الورثة لم يجزهم لأن بعضها لم يقع قربة (الدر المختار 6/326) امداد الفتاوى 3/573 فتاوى محموديه 26/310 امداد المفتين 2/957 فتاوى رحيميه 10/56 آپ کے مسائل اور ان كا حل 4/194 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Tafsir al-Jalalayn: Qur’anic commentary by al-Suyuti and al-Mahalli Tafsir Al-Jalalayn is one of the most significant tafsirs, or commentaries, for the study of the Quran. Composed by two “Jalals”- Jalal al-Din al-Mahalli (d. 1459CE) and Jalal al-Din al-Suyuti (d. 1505CE), Tafsir Al-Jalalayn is generally regarded as one of the most easily accessible works of Quranic exegesis beacause of its simple style and one volume length. For the first time ever Tafsir al-Jalalayn is completely translated into an unabridged, highly accurate and readable annotated English translation by Feras Hamza. This Qur’anic commentary is one of the most popular Tafasir in the Islamic world, perhaps even THE most popular Tafsir. Copies of it are available in almost every bookshop and library in the Arab and Muslim world. It is by far the shortest and easiest to understand. Consequently, it is invariably read as an introduction to Classical Tafsirs by millions of students and adults who never go further into the subject. It is thus an immensely successful and influential work not just as the classic introduction to Tafsir, but also as the standard reference work for the language of Qur’an. Al-Jalalayn’s two author’s deliberately summarized, streamlined or simplified the material in order to stay focused on their one overriding aim: to make the literal meaning of the Holy Qur’an completely intelligible in the simplest possible way. Download: https://ia800708.us.archive.org/2/items/TafsirAlJalalayn/TafsirAlJalalayn_eng_suyuti.pdf Read online: https://archive.org/details/TafsirAlJalalayn/TafsirAlJalalayn_eng_suyuti/mode/1up Darultahqiq

Masha-allah concise and clear! Can be passed on to anyone, even the youth for correct understanding

(Part 1) Since Hajj has been cancelled for millions of Muslims across the globe, many people who were intending to go will be feeling disheartened. However, Allah Ta’ala in his infinite mercy has attached the reward of optional Hajj to certain other deeds for the benefit of everyone. We can take consolation from the following narrations which promise the reward of Hajj: 1. Wudu at home before proceeding for Salah with Jamaah Rasulullah Sallallahu Alayhi wa Sallam said, “One who makes wudhu and leaves his home to attend the Fard salah in congregation receives the reward of a Haaji in the state of Ihram.” (Sunan Abi Dawud) 2. Salaatul Ishraaq Rasulullah Sallallahu Alayhi wa Sallam) said, “Whoever offers his Fajr salah in congregation and then remains seated making the dhikr of Allah until (approximately 15 mins after sunrise) after which he offers two rak’aats of (Ishraq) Salaah, will receive the reward of one complete Hajj and one complete Umrah.” (Sunan Tirmidhi) 3. Serving one’s Parents Sayyiduna Anas Radhiyallahu Anhu reports that a man came to Rasulullah Sallallahu Alayhi wa Sallam and said, “I wish to participate in Jihad, but I cannot afford it.” Rasulullah Sallallahu ‘Alayhi wa Sallam enquired if any of his parents were alive, to which he said, “Yes! My mother is alive.” Rasulullah Sallallahu Alayhi wa Sallam said, “Show Allah (the good manner) in which you serve her. If you do so, you will be like a: Haji, a Mu’tamir (one doing ‘Umrah) and a Mujaahid (One striving in Allah’s way).” (Abu Ya’la, Tabarani) 4. To recite “Subhanallah” 100 times in the morning and evening Rasulullah Sallallahu Alayhi wa Sallam said, “Whoever recites Subhanallah 100 times in the morning and 100 times in the evening is like one who performed Hajj100 times!” (Sunan Tirmidhi) 5. Esha Salah in Congregation A reliable Tabi’e, Uqbah ibn ‘Abdil Ghaafir (rahimahullah) said, “Offering the Esha salah in congregation equals the reward of Hajj, and the Fajr in congregation equals Umrah.” Almiftah.com

Sunnats of sleeping

Narrated Al-Bara' bin `Azib: Allah's Messenger (ﷺ) said, "O so-and-so, whenever you go to your bed (for sleeping) say, 'O Allah! I have surrendered myself over to you and have turned my face towards You, and leave all my affairs to You and depend on You and put my trust in You expecting Your reward and fearing Your punishment. There is neither fleeing from You nor refuge but with You. I believe in the Book (Qur'an) which You have revealed and in Your Prophet (Muhammad) whom You have sent.' If you then die on that night, then you will die as a Muslim, and if you wake alive in the morning then you will receive the reward." Bukhari "‏ يَا فُلاَنُ إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَقُلِ اللَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ، وَوَجَّهْتُ وَجْهِي إِلَيْكَ وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ، رَغْبَةً وَرَهْبَةً إِلَيْكَ، لاَ مَلْجَأَ وَلاَ مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ، آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ، وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ‏.‏ فَإِنَّكَ إِنْ مُتَّ فِي لَيْلَتِكَ مُتَّ عَلَى الْفِطْرَةِ، وَإِنْ أَصْبَحْتَ أَصَبْتَ أَجْرًا ‏"‏‏.‏

As slamu Alykum, What should one do when saw a bad dream? What should be done when one sees a good dream? Sometime one dream has some bad portion and good portion as well. What should be done in this case? In all three case, I am looking for answers like changing sides, spitting, reciting of dua etc, telling the dream to some one and best timing to tell the dreams etc. Jazakallahu Khairun Answer The Reality of Dreams Qaadhi Thanaullah Panipati (RA) mentions in Tafseer Mazhari, ‘The images seen in sleep are known as dreams.’ Dreams are messengers from the unknown, voices from our collective subconscious, warners of deep inner disturbance in the individual psyche, bearing glad tidings of good things to come or echoes of happiness or sadness and long hidden memories. Some dreams belong to the domain of personal experience and some are prophetic voices of the future. They are a universal phenomenon. Hence, the art of interpretations is a science known to selected and gifted individuals. Dreams are of 3 types: a) Images of incidents which transpired in real life b) Frightening images indoctrinated by Shaytaan. c) Dreams in which Allah Ta’ala opens the unseen to the heart. This is a true dream. The above 2 types of dreams are false dreams. Allaamah Aloosi (RA), the mufti of Baghdad, explaining the reality and essence of dreams says, Allah Ta’ala creates in the heart of a sleeping person certain thoughts or images as he does to the heart of a conscious person. Allah then makes these thoughts or images signs to event which He will create in future. Nabi (Sallallaahu Alayhi Wasallam) said, ‘Nothing remains of prophethood but glad tidings.’ The companions asked, ‘What are glad tidings?’ Nabi (Sallallaahu Alayhi Wasallam) said, ‘Pleasant true dreams’. True dreams constitute a portion of the knowledge and fundamental make-up of Nubuwwat (prophethood), hence, generally the more resemblance a person has with prophethood by his actions, speech, piety, knowledge and character, accordingly, his dreams will also generally be true. Dreams are most potent during the latter part of the night, during siesta, during the time and during the fruit ripening season. This is probably, based on the Hadith, ‘When the time till draw near, the dreams of a Mu’min will not be false.’ Ulama has interpreted this to also mean, ‘the night and day being equal in duration and the abovementioned normally occurs when the day and night are equal in duration. Ulama mention certain etiquettes of dreams, derived from the Ahaadith. Nabi (Sallallaahu Alayhi Wasallam) has stated, ‘He should not narrate it to anyone’. It should be narrated to a beloved and intelligent person. Nabi (Sallallaahu Alayhi Wasallam) said, ‘The dream is like a string suspended on the feet of a bird, as long as it is not related to anyone, the moment it is narrated, it will transpire.’ If a person sees an evil dream, he should; a) Spit lightly 3 times to the left side, b) Change the side on which he was sleeping, c) Perform 2 Rakaats of Salaat seeking protection. Source

In the name of Allah, the most Beneficent, the most Merciful. The interpretations of dreams is a gift given by Allah to some of his chosen servants therefore dreams should only be discussed with ones close friends or ones shaikh or guide. (Mazahirul Haqq p.330 v.5) If it is a good dream then it is from Allah ; he should thank Him and may tell others of the dream. If it is a bad dream, one should seek refuge from Allah and should not tell anyone of the dream. Saaiduna Abu Saaed ul-Khudri narrates that he heard the Prophet of Allah say ‘When someone amongst you sees a good and pleasing dream, he should know that it is from Allah, and so he should praise an thank Allah, and describe to others what he saw in his dream. But is he sees something that he dislikes then it is from Shaitan, so he should seek refuge from Allah from its evil and should not mention it to anyone’. (Sahih Bukhari p.1034 v.2) The following ahadith have been taken from Imam Nawawi’s Riyadhus Saliheen with regards to seeing a bad or scary dream. Saaiduna Abu Qatadah reports that the Prophet of Allah has said, “A good vision (dream) is from Allah and a bad dream is from the Satan. He who sees something in a dream that he dislikes, should blow thrice on his left, must seek Allah’s Refuge from the evil of the Satan (i.e., by saying: A`udhu billahi minash-Shaitanir-Rajim). Then it will not harm him.” (Sahih Bukhari and Sahih Muslim). Saaiduna Jabir reports that the Prophet of Allah said, “When one of you sees a bad dream let him blow three times on his left, seek refuge in Allah from the Satan three times (i.e., by saying: A`udhu billahi minash-Shaitanir-Rajim) and change the side on which he was lying.” (Sahih Muslim) (Extracted from Riyadhus Saliheen p.245) From the aforementioned ahadith we can conclude that scary dreams and nightmares are from Shaitan and they have no meanings. One should not tell anyone of the scary dream and as mentioned in the hadith blow three times on his left, seek refuge in Allah from the Satan three times (i.e., by saying: A`udhu billahi minash-Shaitanir-Rajim) and change the side on which he was lying. Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham.

Tafseer (Commentary) of the Qur'an in English by Shaykh Muhammad Saleem Nawab Beautiful & enlightening Audio HERE

Q. Is there any benefit for a menstruating woman to make Wudhu whilst in the state of menstruation? (Question published as received) A. The primary purpose of performing Wudhu is to gain cleanliness (Tahaarah) for the performance of Salaah and to perform other acts of worship. Whilst a person in the state of major impurity (Janaabah) or a woman in the state of menstruation (Haidh) may not obtain complete cleanliness by making Wudhu in such a state, there are other virtues/benefits in doing so. Sayyidatuna Aaisha Radhiyallahu Anha reports: “Whenever Rasulullah Sallallahu Alayhi Wasallam intended to sleep after engaging in conjugal relations, he performed Wudhu just as he would perform Wudhu for Salaah before going to sleep.” (Sahih Muslim) The Jurists (Fuqahaa) have stated: “When the Salaah times sets in, it is preferable (Mustahab) for a menstruating woman to perform Wudhu and sit in the place of Salaah in her house reciting “Tasbeeh” (SubhanAllah) & “Tahleel” (Laa Ilaaha Illallah) for the duration it takes her to perform her Salah when she is pure.” (So as not to fall out of habit or become negligent towards performing Salaah.) (Hindiyyah 1/38) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians